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SABBATE-SGHOOL LESSONS
N `1•11E-'
Letter to the Hebrews
FOR. SENIOR CLASSES.
Oct.
8
to Dec. 28, 1889.
OAKLAND, CAL.:
INTERNATIONAL SABBATH-SCHOOL ASSOCIATION.
1889.
INTRODUCTORY NOTICE—TO TEACHERS.
There is one thing I would like to impress upon the
mind of every teacher; that is, the importance of knowing
that his pupils understand the words of the lesson. The
letter to the Hebrews is among the things of which Peter
wrote (2 Peter 3..16), and not a little study is required to
obtain clear ideas of these things.
I have had considerable opportunity to observe that
pupils often go groping through their lessons for want of
a proper understanding of the terms used. In the letter
to the Hebrews are found many words not often heard by
young people, the meaning of which may not be perfectly
clear to them. In studying such a book as this, the teacher
could not engage in a more profitable exercise than to
spend a minute or two in questioning the class on the
meaning of the words, before he engages in the regular
class work. In most cases he will not only find that he
has not lost time by so doing, but he will soon perceive
that his work has been more satisfactory, the truths of t;;e
lessons being more deeply impressed on the minds of tae
scholars.
J. H. W.
Letter to the Hebrews,
1_,IESS(..)INT
OCTOBER 5, 1889,
HEBREWS 1:1-7.
I. To whom was this letter written ? See note.
2.
Compare the opening words of this epistle
with those of other epistles and state the differences
obserlied.
3.
By whom did God speak in times past ?
Heb.
4.
In what different ways has God spoken to
men.—lb.; also compare Gen. 15:1; 18 : I, 2; 19: I;
2o:3; Num. 12:6-8.
5.
By whom has the Lord spoken in these last
days ? Heb. I :
2.
6.
What do the words. " these last days" mean ?
See note.
7.
To what is the Son appointed heir ? Heb.
I :
2.
8.
Are any others heirs with him ? Rom. 8:16,
17; I Cor. 3:21-23.
9.
By whom were the worlds made ? Heb. I
:2.
See John 1:1-3; Col. I :16, and note.
io. In whose glory and image is the Son ? Heb.
: 3; Col. 1:15.
4
LETTER TO THE HEBREWS.
i. How only can we learn and understand the
glory and fullness of God's power and grace?
John 1:18; 14:7-9; 1 John 5:
20.
12.
How and by whom are all things upheld ?
Heb. 1:3. All things were made by the Word, and
are upheld by the same.
13.
How did this mighty and exalted Being
purge us from our sins
?—Ib.
Compare chap.
9:26.
14.
How could a being of such glory and power
purge our sins by the sacrifice of himself. See
John 1:14; Phil.
2 :
6-8.
15.
Did this mighty One exist before he came
into this world? See John 16: 28; 17:5.
16.
Where is he now sitting ? Heb.
Com-
pare chap. 8 : ; Rev. 3 : 21.
17.
What has he obtained by inheritance ? Heb.
1:4.
18.
What is that more excellent name? Verses
5,
8
.
19.
Who are commanded to worship him ? Verse
6.
zo. What are the angels in their nature ? Verse
7.
21.
What office do they fill
?—Ib.
Ministers are
servants. Compare Rev. 19 : 10.
22.
Describe their power and glory. See
2
Kings
19 :35; Eze. 1:14; Dan. to :6.
23.
What assurance does this afford to the saints
in the dangers of this world? Ps. 34:7. For an
illustration see
2
Kings 6: 12-17.
LETTER TO THE HEBREWS.
5
NOTES.
THIS letter evidently was written to those who
were familiar with the Scriptures—with those things
which the Lord had spoken by the prophets. It is
from the very beginning an argument from the
Scriptures on the dignity, the messiahship, and -
the priesthood of Christ. It argues most conclu-
sively the typical character of the sacrifices and
services of the Levitical law, and the insufficiency
of those offerings to take away sin. It was, no
doubt, written " to the Hebrews," being a commen-
tary on their laws. It contains convincing proof of
the truth of the gospel as it was then preached by
the apostles.
IN all the other epistles, except those of John,
the writers place their names at the beginning.
This to the Hebrews gives no intimation of its au-
thorship. Luther suggested that it was written by
Apollos, and his suggestion has been taken up and
followed by a number of writers on the continent of
Europe. But we see no reason to believe that he
was correct. Paul was a ready writer, having
written thirteen letters under his own name, several
of them of considerable length. Of Apollos as a
writer we know nothing. Paul was a strong and
logical reasoner. The letter to the Hebrews shows
his cast of mind. Though Apollos, was mighty in
the Scriptures, of his style we have no possible
means of judging. For ascribing this letter to
Paul we have good reasons; ascribing it to Apollos
is a mere conjecture without satisfactory reasons.
It is a striking fact that no early writer ever sug-
gested Apollos as its author.
This letter reminds us of the abrupt manner of
the beginning of Genesis and the Gospel according
6
LETTER TO THE HEBREWS.
to John, in announcing God and his works. It
does not deal with personal, or private, or even
church matters, as do the other letters. We can-
not be too thankful for the instruction it contains.
THE expression "these last days" does not mean
the same in all places of its occurrence. When
spoken before the advent of the Saviour, it generally
means the last dispensation, the gospel age. Joel 2:
28 is not rendered "the last days " in the English
version, but Acts 2:16-20 contains an inspired com-
ment on the text, and proves that it means the last
days. The original will bear that construction.
Acts 2 also shows, by the events prophesied of,
that the expression there covers the entire gospel
dispensation. But when spoken
in
this dispensa-
tion, as in 2 Tim. 3:1 and 2 Peter 3:3, it refers to
the last days, or last part of this dispensation. The
words of Jesus in John 6 :39, 40, 44, 54, refer " the
last• day" to the day of his coming and the resur-
rection. Hence the last days of this age are the
days just preceding his coming. In Heb. 1:
2
the
last dispensation is meant.
As God made the worlds by his Son, and all
things are upheld by him, and as " God was in
Christ, reconciling the world unto himself" (2 Cor.
5:19), it follows that we see and know absolutely
nothing of God the Father, either in creation,
providence, or in salvation and redemptiOn, but
what is revealed to us through his Son. The Lord
Jesus Christ is, in every respect, the manifestation
of God to man. " For it pleased the Father that
in him should all fullness dwell." Col. 1:19.
HEB. I
:
3 corresponds to Col. I: 16, 17, which.
LETTER TO THE HEBREWS.
7
says that by him, that is Jesus, " were all things
created, that are in heaven, and that are in earth,
visible and invisible, whether they be thrones, or
dominions, or principalities, or powers; all things
were created by him, and for him; and he is before
all things, and by him all things consist." The
word " consist" means, literally, " stand together; "
and the text means that as Christ created all things
. so he preserves them; he upholds them by the
word of his power—the same word that caused them
to exist.
LESSON II.
OCTOBER 12, 1889.
HEBREWS 8:8-14.
I. OF
whom does the first chapter of Hebrews
speak ? Verse 2.
2.
Who speaks to the Son of God in verse 8 ?
3.
What does he call him ?-
4.
How came the Son to have this name ?
Heb.
I
: 4.
5.
Is it anything unusual for the Son to have the
name of his Father?
6.
What is said of his throne ? Verse 8.
7.
Is the Son of God now on a throne? Heb.
8
: 1.
8.
Is that throne the throne of the Son ? Rev.
3: 21.
9.
Will he always continue to sit upon that
throne ? I Cor. 15: 24.
1o. How long will he possess his own throne?
Luke 1:32, 33;
Ps.
89:29, 35-37.
8
LETTER TO THE HEBREWS.
I I. What is meant by a scepter of righteousness ?
See Isa. 32:1, and note.
12.
What is the meaning of the word "iniq-
uity ?" See note.
13.
Who bath anointed the Son of God ? Heb.
I :
9.
14.
What class of people were anointed by
order of the Lord? Ans.—Priests, prophets, and
kings. See Ex. 29:5-7; Lev. 16:32; I Sam. 9:16;
to:1; 16:1, 12, 13; 1 Kings 19:16.
Christ
in the
Greek, and
Messiah
in the Hebrew, mean the
Anointed.
15.
What is meant by anointing him with the oil
of gladness above his fellows ? Ps.
21 : 1,
6. Fel-
lows means companions or associates; it does not
imply equality. Isa. 61:1-3.
16.
Who laid the foundations of the earth ?
Heb. :to.
17.
In what manner shall the heavens and earth
perish ? Verses u, 12. They shall be changed.
Compare 2 Peter 3: 5, 6; Rev.
21:1, 5.
18.
What is said of the unchangeable nature of
Christ. Heb. I :
12;, 13 :
8.
19.
To whom did the Lord say, Sit thou on my
right hand ? Verse 13; Ps. 110:1. See note.
20.
By the words, " To which of the angels,"
etc., does the writer mean that the Lord ever said
this to an angel?
Ans.—No;
it is a question im-
plying a negation; as if he had said, Was there
ever such an instance ?
21.
Until what time does he sit at the right hand
of his Father? Heb. I: 13
.
; 10:12, 13.
LETTER TO THE HEBREWS.
9
22.
Who shall put the enemies of the Son under
his feet ? See i Cor.
15 : 28.
23.
Does this imply that those enemies snail be
converted ?
24.
What will the Son of God do with his ene-
mies, when they are given to him, or put under his
feet? Ps.
2 :
7-9; Luke 19:27.
25.
What office do the angels fill ? Heb.
14.
26.
To whom do they minister
?—./b.
NOTES.
THE
scepter is an emblem of kingly power. A
scepter of righteousness implies just what Isa.
32:1
says, "A king shall reign in righteousness." In
Gal.
2: 17
the apostle declares that Christ is not
the minister of sin; that is, he does not serve the
cause'of sin; he does not advance sin. But he is
the minister of righteousness, or right-doing. Com-
pare
I
John
3:7.
As the commandments of God
are righteousness (Ps.
119:172),
he who does right-
eousness keeps the law of Go
1.
See Deut.
6: 25;
Isa.
51: 7.
INIQUITY
means, literally, lawlessness; workers
of iniquity (see Matt.
7: 23)
means breakers of the
law. However much we may call on the name of
Christ, and profess faith in him, he will not accept
us unless we also do the will of his Father; he will
not accept law-breakers. While we cannot be jus-
tified, or please God, without faith (Rom. 5:
I;
Heb.
:6); so faith without works is dead, being
alone. James
2 : 17, 20.
Compare Rev.
14:12.
VERSES 10-12
are quoted from Psalm
102:25-27.
By the reading of the psalm we could not deter-
10
LETTER TO THE HERREIVS.
mine that this was spoken to the Son rather than
addressed to the Father. And this is,the case with
a number of quotations in the New Testament from
the Old. We should never think of applying
them to the Son of God, if Inspiration did not so
apply them. And is this not an assurance to us that
the Son of God occupies a much larger place in the
Scriptures of the Old Testament than is generally
supposed? Is it not reasonable .to believe that
many other texts in that book refer to him, in which
he is not generally recognized ? The great efforts
that are being made, in these days, to do away with
the Old Testament, or to weaken its authority, is a
direct blow against the divinity and work of the
Lord Jesus Christ. The Scriptures are not read
with that carefulness and feeling of dependence on
the Spirit of God that is necessary to appreciate it
as a revelation of God through his Son.
"THE
Lord said unto my Lord." Psalm i To : z.
In this text two different Hebrew words are ren-
dered Lord. Thus the original reads: Jehovah
said unto Adonai. And so in other places, as Isa.
6:3, 4,
12,
Jehovah is used; in verses
1,
8,
II,
it is
Adonai. But this distinction is not recognized in
the Greek language. As Jehovah is a proper name,
and not a title, it should never be translated or
rendered Lord. If it were transferred as a proper
name, the distinction would be recognized in every
language.
THE
apostle Paul tells us in Rom.8:
14
that if
we are led by the Spirit of God we are the sons of
God; and John
(I
John 3:
2)
says that we are even
now sons of God. The angels also are called sons
of',. God (Job 38: 7), and Luke (3:38) says that
LETTER TO THE HEBREWS.
11
Adam was the son of God. But all these are sons
in a far different sense from what Christ is. The
angels are sons by creation, just as Adam was, who
was created a little lower than they. But Christ is
the "only begotten Son of God," having " by in-
heritance a more excellent name than they." We
are " by nature the children of wrath " (Eph. 2: 3),
since we partake of the fallen nature of Adam; but
we become sons by adoption, and the Spirit of God
is the seal of that adoption. As adopted sons of
God, we become heirs of God and joint heirs with
Christ. Rom. 8:14-17. We shall be allowed to
share the glory and dominion of God's own Son.
Well may the beloved disciple exclaim: " Behold,
what manner of love the Father hath bestowed
upon us, that we should be called the sons of
God."
L
E
SSON
OCrOBER 19,
1389.
HEBREWS 2: i-8.
I. To what does the word " therefore" refer?
Verse I. See note.
2.
Why should we take more earnest heed ?
3.
On what condition only can the hearing and
reading of the sacred Scriptures be profitable to us ?
4.
Does the query, "How shall we escape?"
imply that there may be found some way to escape ?
Verse 3. Ans.—No; such a question is the very
strongest negative. Escape will be impossible.
5.
What relation does the word " neglect"
bear to the caution in verse i ?
Ans.—To
hear
without giving earnest heed, and to suffer the truth
12
LETTER TO THE HEBREWS.
to slip away from our hearts and minds, is utter
neglect.
6.
What was it that began to be spoken by the
Lord? Verse 3; Matt. 4: 17; Mark 1:14, 15.
7.
How did God bear witness to the preaching
of the gospel? Heb. 2: 4.
8.
Are these gifts according to the will of man ?
—lb.; 1
Cor. 1 2 : 8-11.
9.
Were the gifts to remain longer than for the
confirmation of the gospel by the apostles? Eph.
4: TI-13.
. 1o. When will they pass away ? 1 Cor. 13: 9, 10.
H. Were all things ever put under, or in sub-
jection to, man ? Gen. 1: 26.
12.
Did man retain this dominion ? Gen. 3:
17-19.
13.
Are all things now either under man or the
Son of God ? Heb. 2:8; 10:i2, 13.
14.
Under whom are they? Luke 4: 5, 7.
15.
To whom will the dominion he given ?
Micah 4:8; Gal 3:16; Rom. 4:13; Gal. 3:29.
16.
What title does Paul give to Christ in i Cor.
1
5:45.
17.
How did the first Adam lose dominion over
the earth ? Gen. 3:17-19.
18.
What was the consequence of his action ?
Rom. 5: I 2.
19.
How does the last Adam gain the dominion ?
Heb. 2:9.
20.
Was Jesus ever made lower than the angels?
—lb.
21.
For what purpose
LETTER TO THE HEBREWS
13
NOTES.
SCHOLARS
should be taught, and it should be
impressed upon their minds, that, in studying the
Bible, they should pay no attention to the divisions
of chapters. They often break the connection in
a manner to cause the reader to_lose much of the
force of the Scriptures.
"The word spoken by angels." It is certain that
when the law was given on Mount Sinai, there
were present myriads of holy ones, as it reads in
Deut. 33 : 2. Ps. 68 : 17 says: "The chariots of
God are twenty thousand, even thousands of an-
gels; the Lord is among them, as in Sinai, in the
holy place." The words of Stephen plainly indi-
cate that the angels had some office to fulfill on the
occasion of the giving of the law: " Who have re-
ceived the law by the disposition of angels." Acts
7: 53. Yet just what part they had to act, is not
revealed. Professor Stuart, after noticing a num-
ber of opinions on this subject, says:—
" We may stand aloof from being thus wise
above what is written, and content ourselves simply
with what our author teaches us, and what the
Scriptures confirm, viz., that angels did assist at
the giving of the law, or were in some way em-
ployed as ministering spirits by Jehovah on the oc-
casion of its being promulgated. This is all that
the text can well be interpreted as meaning, and
all that is requisite for the argument of the apostle."
These words we can adopt, and here we shall
have to rest content. In this last dispensation God
has spoken to us by his own Son, the Maker and
Upholder of all things; and to turn away from the
words of such a Being, or to hear them idly, indif-
ferently, or carelessly, is to become guilty in the
highest degree.
14
LETTER TO THE HEBREWS.
LESSON IV.
OCTOBER 26, 184
HEBREWS
2
: 9-16.
I. FOR
whom did Christ die? Heb.
2 :9.
2.
Will all be saved for whom he died?
2
Peter
2: t; John 3:
16; 5:40.
3.
Were the sufferings of Christ necessary to
our redemption? Heb.
2 : TO, 17.
4.
Wherein did it " become " God to have
Christ suffer? See note.
5.
Did the Son of God need to be made perfect
in character? Heb. 4
: 15; 7 : 26.
6.
Was he lacking either in power or glory?
Heb.
t :2,
3; John
17: 5.
7.
In what sense could Jesus be made perfect
through sufferings? See note.
8.
How is he the Captain of our salvation ?
Ans.—He
is our Commander, Leader, going before
us through all our obedience, trials, temptations,
and sufferings.
g. How is it that the sanctifier and sanctified are
all of one ? Ans.—God is the Father of all, and they
are united in one: See John i7:
21.
70.
Who are the brethren of Christ? Matt.
12: 50.
1.
Notwithstanding his greatness and glory,
what condescension does Christ show ? Heb.
2
: t
r.
12.
Of whom will he be ashamed ? Mark 8 : 38.
13.
What nature did he assume? Heb.
2 : 16,
17.
LETTER TO THE HEBREWS.
15
14.
Why did he assume our nature
?—Ib.;
Heb.
2: 14, 17.
15.
Whom will he destroy through his death?
Verse 14; Rom. 16:20.
16.
How and by whom was death introduced into
the world? Rom. 5 : 12; i John 3 :8.
17.
What did Christ come to bring? John 3:17;
Io: io; I John 5:1i.
18.
Can death, then, be the friend of man ?
Cor. 15:26; Jer. 31: 15-17.
19.
What effect does the fear of death have on
man? Heb. 2 : 15.
20.
By whom alone can this fear and bondage
be removed
?—Ib. ;
Rom. 8: 14.
NOTES.
IT became the Father to make his Son perfect
through suffering. The attributes of God, both
love and justice, required that a worthy sacrifice
should be offered for man's redemption. Rom. 3:
25, 26 shows that the sacrifice of Christ was neces-
sary that God might be just, maintain the integrity
of his government and law, and yet justify peni-
tent sinners. In this view it was indeed fitting, or
becoming, in the Father to provide such a sacrifice
as the sufferings and death of his Son. In no other
way could God's justice be honored; in no other
way could sin be removed. Heb. 9: 22.
IN what sense was he made perfect through suf-
fering? To some the idea may seem to be a great
mystery, but it contains the richness of the gospel;
not only in purchasing us by his blood, but in par-
taking of our trials, temptations, and afflictions, he
16
LETTER TO THE HEBREWS.
is brought near to our consciousness. Thus there
is a unity insured which could not be without his
suffering.
Were a man of immense wealth, who had never
known suffering and care, to approach the poor
and wretched and endeavor to offer them consola-
tion, his words would be but sounds of mockery in
their ears. But suppose one who had been im-
mensely wealthy, and had resigned all, had be-
come poor for the sake of the poor, had taken their
severest sufferings upon himself, and even died
that they might have life, then the poor hungry
souls would hang upon his words with comfort and
delight. Every tear that he shed would fall like a
balm. There would be a union of hearts, for they
would know his heart; they would understand and
appreciate the strength of his sympathy, the depth
of his love. Such a Saviour has the Father given
to us, and the Scriptures assure us that he can be
touched with the feeling of our infirmities, because
of the temptations and agony through which he
has passed. Had he never suffered, he could
never be all that the weary heart longs for; but by
his sufferings he can satisfy every longing heart, be-
cause by his own experience he is able to enter the
secret chambers of human woe. Thus it is easy to
see that his perfect adaptation to our every want is
through his sufferings. Thanks be to God for.
such a Saviour.
WILL the object of the death of Christ be accom-
plished? Will he destroy Satan ? Most expositors
pass this idea by, as though this were a work too
great to be accomplished, or which the Saviour had
no desire or thought of accomplishing. It seems to
be taken for granted that Satan has, by some means,
gained a right to eternal life. We cannot imagine
LETTER TO THE HEBREWS.
17
that the existence of Satan, or of any moral evil,
can be a desirable thing in the universe of God.
The Lord did not originate sin, he never created an
evil being. Angels and men were all created up-
right, but they fell, and have become desperately
wicked. Now it appears reasonable and just, yes,
necessary, that God should place intelligent creat-
ures on probation, and permit them to form their
characters as they should choose, for there could
be no character at all without choice;. and he
reserves all to the decisions of the Judgment.
But we could not vindicate the government of God
if he had originated sin, and planted moral evil in
the hearts of his creatures. And it would likewise
disparage his character and government, if, after
sin had intruded itself into his fair creation, and"
marred it with its hateful work, he would perpet-
uate it and give it an eternal abiding-place in his
dominions. Said the Saviour, " Every plant,
which my heavenly Father hath not planted, shall
be rooted up." Matt. 15: 13. It is a cheering
thought that the universe of God will be restored
to its sinless, happy state, in which it was created.
See Rev. 5: 13.
THE idea that Christ laid not hold of angels, or
partook not of their nature, brings up the ques-
tion of representation in the fall and recovery of
man. Adam's sin involved his whole poster-
ity in ruin. He stood as their representative, and
the gifts of God to him were intended for all his
race. See Gen. 1:28; Ps. tx5:16. But as nane of
Adam's posterity represented a race, none of them
could involve his posterity by his action. And
therefore none of them has sinned after the simili-
tude of Adam's transgression. See the argument
on representation in the fall and recovery, in Rom.
5: II-21.
18
LETTER TO THE HEBREWS.
1_4lESSCOINT V.
NOVEMBER; 1889.
HEBREWS 2: I7; 3 :
1-12.
I. WHEREIN was Jesus made like unto his
brethren ? Heb. 2:17.
See
verse 14.
2.
For what reason was he made like his breth-
ren ? Verse 17, last part and verse 18.
3.
How does the priesthood of Christ relate to
things pertaining to God ? Heb. 2:17. See also
9:15. In making reconciliation for sins he vindi-
cates the law of the Father. Pardon recognizes the
authority of law, and the justice of the condemna-
tion.
4.
What strong assurance have the tempted
sufferers that Jesus can sympathize with them and
help them? Heb 2:18.
5.
Because of these things what are we exhorted
to do? Heb. 3:1.
6.
Why is Jesus called an apostle? John 17:
3, 8, etc. See Webster. Apostle means " one
sent."
7.
Than whom was he counted worthy of more
glory? and why? Heb. 3 : 3.
8.
Who built all things? Verse 4.
9.
What bearing has this fact on the glory of
Christ? Compare Heb. I :2;
John
I :
I-3.
RI In what capacity did Moses act over his
house ? Heb. 3 :5.
I I. What purpose of God did he fulfill ? See
note.
LETTER TO THE HEBREWS.
19
12.
Over whose house does the Son "preside?
Verse 6.
13.
What is Christ's house
?—Ib .
14.
On what condition are we Christ's house?
15.
Is not our faith, our conversion, sufficient
evidence that we are the house of Christ? Corn-
pare Matt. 24:14; Rom. 2 :7; I Cor. 9 : 27: 2 Peter
1:to.
16.
From what scripture does the apostle quote
in Heb. 3 : 7
7
11 ?
17.
To whom does he apply the warning ?
Verses 7, 12.
18.
What is the character of an unbelieving
heart? Verse 12.
19.
Who wrote the psalm which is here quoted ?
Heb. 4: 7.
20.
Whose words did David write ? Heb. 3 : 7.
21.
What other apostle spoke of David as a
prophet? Acts 2 : 29, 30.
21. What did Christ say concerning the psalms ?
Luke 24 : 44.
23. How, then, should we regard the book of
Psalms ?
NOTE.
MOSES was a servant, as a testimony of those things
to be spoken after. That is, Moses, in his official
capacity, was a type of Christ. See Deut. 18 : 15.
And, of course, his house, the house of Israel, bore
the same relation to the household of faith that he
bore to Christ. This is
the second point
in the apos-
. tle' s argument on the Hebrew Scriptures concerning
20
LETTER TO TILE HEBREWS.
the dignity of Christ. First, he proves by the proph-
ets that the Messiah is above the angels; that they
are commanded to worship him; he is the Son of
God, by whom all things were made. Secondly,
being a Son, he is superior to Moses, who was but a
servant. As the one by whom the worlds were made,
he must have more honor than the creatures he
has made. It will be seen, as we proceed, that the
writer constructs his argument on the main points
of the Scriptures which they knew and believed,
so as to settle and establish them in the faith of the
gospel; for it was to Hebrew converts to Christian-
ity, to the brethren, that he was writing.
1_,ESS"C4N
-
NOVEMBER 9, 1889.
HEBREWS 3:13;
I. WHAT
warning did the apostle give to his
brethren in Heb. 3: 12 ?
2.
What did he direct them to do? Verse 13.
3.
What did he say would befall them if they
failed to do this?—Ib.
4.
What is the nature of sin
?—/b.
5.
How was it that the first sin on earth was
committed ? 1 TIM. 2: 14.
6.
On what condition are we partakers of Christ ?
Heb. 3:14. Compare verse 6.
7.
Did all provoke the Lord who came out of
Egypt ? Verse 16.
8.
How many were so faithful as to go into the
promised land ? Num. 14: 3o.
LETTER TO THE HEBREWS.
21
9. Why could not the others enter into this rest?
Heb. 3:19.
io. How did they regard Caleb and Joshira for
their faithfulness? Num. 14:• 6—io.
1. What fear is held before the brethren ?
Heb.
12.
What rest is spoken of in this verse and in
chapter 3?
13.
Was the gospel preached to them that fell in
the wilderness ?. Verse
2.
14.
Are the same gospel and the same promise
preached to us
?—../b.
15.
Why did not the word preached profit them?
—Ib.
16.
Was the same faith required of the Israelites
that is required of us ? See note.
17.
What is said of those that believe ? Verse 3.
i8. Is this rest now received? or is it a matter
of promise? Verses r, 9.
19.
When were the works of God finished ?
Verse 3.
20.
How is this proved ? Verse 4.
21.
What relation has this fact to the rest prom-
ised to us ? See note.
22.
What is the meaning of the expression, " If
they shall enter into my rest" ? Verse 5, and
margin of 3:tr.
Ans.
—It is a Hebrew method of
expressing a strong negative, and in this sense is
transferred to the Greek. It is correctly rendered,
"They shall not," etc.
22
LETTER TO THE HEBREWS.
NOTES.
WHEN the house of Israel is spoken of in distinc-
tion from the household of faith, we shall greatly
mistake if we suppose that faith was not required of
Israel. It will be seen by the whole argument in
this letter that it was. There have never been two
systems of salvation. As children of the covenant
of Abraham, of which their circumcision was the
token (John 7:
22;
Gen. 17:10-14), they were un-
der covenant obligation to have the faith of Abra-
ham.
THE rest to which the children of Israel were
journeying, was the land of Canaan. To the two
tribes and a half who chose their land on the east
of Jordan, Moses said: " The Lord your God hath
given you this land to possess it; ye shall pass over
armed before your brethren the children of Israel,
.
.
. until the Lord have given
rest
unto your
brethren, as well as unto you, and until they also
possess the land which the Lord your God hath
given them beyond Jordan./ Deut. 3:18-2o.
Again: " For ye are not as yet come to the
rest
and to the
inheritance,
which the Lord your God
giveth you." Deut. 12:9. The rest and the in-
heritance are the same. Joshua led them over Jor-
dan, and to the two tribes and a half he said: " The
Lord your God hath given you rest, and hath given
you this land. . . . Ye shall pass before your
brethren armed, all the mighty men of valor, and
help them; until the Lord have given your breth-
ren rest, as he hath given you, and they also have
possessed the land which the Lord your God giv-
eth them." Josh. I: 13-15. When all was ac-
complished, the record says: "And the Lord gave
unto. Israel all the land which he sware to give unto
LETTER TO THE HEBREWS.
23
their fathers; and they possessed it, and dwelt
therein. And the Lord gave them rest round
about, according to all that he sware unto their
fathers; and there stood not a man of all their ene-
mies before them." Josh.
21:
43, 44. The rest
unto which the Lord was leading them, and which
they who fell in the wilderness never entered
into, was the peaceable possession of the land of
Canaan—the land of promise.
1-IESSC)IN VII.
NOVEMBER ,6, 1889.
HEBREWS 4 : 6-16.
I. WHAT
was the rest to which the children of
Israel were going when they left Egypt ?
2.
Has the Lord determined that some shall
enter into his rest ? Heb. 4: 6.
3.
Why did they not enter into it?—Ib
.
4.
By whom did he speak concerning his rest
long after the time of Moses? Verse 7.
5.
Where were those to whom David spoke ?
6.
If they were then in the land of promise,
why were they warned against the example of their
fathers, lest they should also fail to enter the rest of
God ? See note.
7.
Did Joshua give the people rest ? Josh. 21:
43, 44.
8.
Did Joshua give the people the seventh-day
Sabbath ?
9.
Did the Lord ever declare in his wrath that
the people should not keep the Sabbath ?
•
24
LETTER TO THE HEBREWS.
to. Is it not, then, evident that the Sabbath is
not the rest spoken of in this chapter ?
II. Was the rest that Joshua gave them the true
rest promised to the faithful people of God ? Heb.
4:
8
.
12.
If the true rest had been already given,
would he hold out a future hope concerning it ?
—lb.
13.
What is meant by the expression, " Then
would he not afterward have spoken of another
day" ?
Ans.
—Barnes paraphrases this passage thus:
"Then God would not have spoken of another
time when that rest could be obtained." This
must be correct.
14.
What is the conclusion from this argument ?
Verse 9. See note.
15.
Have the people of God yet entered this
rest ? Verse to. See note.
16.
To what intent are the brethren further ad-
0
monished ? Verse it.
17.
What is said of the word of God ? Verse 12.
18.
What is that word of God that will discern
every thought and intent of the heart ? Eccl. 12:
1
3,
1
4.
19.
Before whom are all things open ? Heb.
4:
1
3-
20.
What is the evident intention of these verses ?
See note.
21.
What is Jesus called in verse 14 ?
22.
What assurance is given in verse 15 ? Com-
pare chap. 2: to, t7, IS.
LETTER TO THE HEBREWS.
25
23.
How may we come to.the throne of grace ?
Heb. 4: i6. Ans.—With confident assurance, but
not presumptuously.
24.
What shall we find at the throne of grace?
—lb
NOTES.
IT has been seen that Moses was typical of
Christ, and the house of Israel represented, in like
manner, the household of faith. This being so,
analogy would prove that the land of Canaan is
typical of the true rest which God promises to his
people. The children of Israel inherited that land
according to a promise made to the fathers; but
the promise made to Abraham and his seed was of
the earth, or the world, which God first gave to
Adam, and which he lost by sin. The seed of the
woman who was to bruise the head of the serpent,
became also the seed of Abraham, and heir of the
promises—heir of the world. Gal. 3 : 16; Rom.
4:'I3. Through him all the faithful become heirs
to the promise to Abraham. Gal. 3 : 29; and they
shall inherit the earth. Matt. 5 :5.
Ps. 37 :
says: "The meek shall inherit the earth; and shall
delight themselves in the abundance of peace."
When this is fulfilled, then the antitype of the peace-
able possession of the land of Canaan by the chil-
dren of Israel will be fulfilled. Then shall the
weary saints of God have rest. The words of our
Saviour, the King, at his coming, show the relation
that Heb. .4 :3 bears to our future rest. Then will
he say: " Come, yo blessed of my Father, inherit
the kingdom prepared for you from the foundation
of the world." Matt. 25 : 38.
THE apostle has now reached
the third point
in
his argument to the Hebrews. The first and sec-
26
LETTER TO THE HEBREWS.
and were the superiority of Christ to angels, and
to Moses. Moses was called to lead the chil-
dren of Israel into the land of promise; but he failed
in a single point, and was not permitted to cross
over Jordan. Joshua was appointed his successor,
and under him the people inherited the land, and
obtained rest from their homeless wanderings. But
here we learn that Joshua did not give them the
rest contemplated in the promise to Abraham and
his seed. Another leader must bring them into that
rest, when Abraham himself shall inherit the land.
See Acts 7 :5; Heb. i r : 9, 13. This leader, the
Captain of our salvation (Heb. 2:10), must be as
far superior to Joshua as the antitype is superior
to the type; as the peaceable and everlasting posses-
sion of the earth redeemed is superior to a tempo-
rary residence in the land of Canaan, surrounded
by envious foes.
" THE word of God is quick [living] and powerful
.
.
. and is a discerner of the thoughts and in-
tents of the heart." It may be thought that this
applies to more than the law alone. But those who
think so forget the exceeding breadth of the law.
It is infinite, and includes all revelation, the entire
Bible, including the life of Christ, for that is but a
commentary on the law of God—an expansion of its
principles.
MUCH misapprehension exists in regard to this
verse. If the rest remains, and if the brethren are
warned lest they should fail to reach it; the conclu-
sion is unavoidable that that rest is altogether
future, and that the saints have not yet entered into
it.
Yet some claim that it is a present blessing, but
contrary to the whole tenor of the apostle's argument.
Lange's Commentari; says: "From the nature of
the rest of God it frjllows that for the people of God,
LETTER TO THE HEBREWS.
27
so long as they are still on their pilgrimage to their
final goal, it must of necessity be in the future."
The whole argument proves it to be a future inher-
itance, not a present blessing.
VERSES 12 and 13 are a fitting sequel to the warn-
ings that have been constantly urged upon the
brethren, to make sure work to enter the rest of
God. No deception can be practiced upon him
with whom we have to do.
ILAESSOIN
NOVEMBER 23, 1889.
HEBREWS 5 : -7.
I. WHAT office does Jesus now fill?
2.
For whom do the priests from among men
serve? Heb. 5:I.
•
3.
In, or concerning what, do they officiate
?—
Ib.
Compare 2:17.
4.
What did they offer? Heb. 5: I.
5.
For what are sacrifices offered
?—Ib.
6.
What is sin ? i John 3:4.
7.
Why is sacrifice necessary? Rom. 3: 23.
8.
Why can such a priest have compassion ?
Heb. 5: 2:
9.
For whom must such a priest offer for sins ?
Verse 3.
to. Do men take the office of priest upon them-
selves? Verse 4.
Ti. Did Aaron take the office upon himself ? or
was he called of God? Ex. 28 i; Nuni. i8 :I.
28
LETTER TO THE HEBREWS.
12.
Did Christ take the priesthood upon himself?
Heb. 5: 5.
13.
Did he seek to glorify himself?—I6. See
John 8: 5o.
14.
Of what order was his priesthood? Heb.
5: 6. See note.
15.
How long was his priesthood to endure ?-
16.
See note.
i6. What did he offer up in the days of his flesh ?
Verse 7.
17.
What is meant by the days of his flesh ?
Ans.—The day of his earthly or mortal life. Com-
pare chap.
2
:14 and t Cor. 15: 5o, 53.
18.
In what manner did he pray? Heb. 5: 7.
19.
Where did he pray in such agony? Matt.
26:36, 38, 39; Luke
22 :
44.
20.
To whom did he pray ? Heb. 5: 7.
21.
Was his prayer heard
Instead of,
"in that he feared " (verse. 7), the margin reads,
"for his piety." The Revised Version is probably
the best, " heard for his godly fear."
22.
How was his prayer heard? See Ps. 21:1-7.
23.
In what prophecy did Jesus express his con-
fidence that his Father would give him life ? Ps.
16: 8—it. Compare Acts
2 : 29-32.
24.
How did the Father hear and answer his
prayer ? Rom. 6 : 9.
25.
For whom did he die ?
.. NOTES.
THE apostle has now reached the
fourth
and
final main point
in his argument. After the heav-
LETTER TO THE HEBREWS.
29
enly beings, the angels, the Hebrews revered the
name of Moses, their leader from the land of Egypt,
through whom they received their rites, their eccle-
siastical and civil laws; and Joshua, the successor
of Moses, who led them into the promised land,
and who so victoriously conquered their enemies;
and Aaron, who was consecrated a priest to make
atonement for them, and whose sons alone held
that office. In this letter One is introduced of
whom the Scriptures speak as receiving the wor-
ship of angels, who made all things, and who bears
the name of God. He is above Moses, who was
but a servant, and a witness of the things relating
to Christ; above Joshua, who gave them but a
temporary rest, the true rest remaining to be given
by the Messiah; he is above Aaron; he is a priest
after the order of Melchizedek. The difference of
the two orders occupies specially the attention of
the writer. The priesthood whereby comes the
atonement being the central point of their whole
system, is the main point of consideration in this
letter.
" THOU art a priest forever."1 So itwas said to
Aaron and his sons: " Their anointing shall surely
be an everlasting priesthood throughout their gen-
erations.'!' Ex.. 40:15; Num. 25:13. This signi-
fied that the priesthood should be theirs as long
as it endured. So also of Christ; he should be
priest continually and without interruption or suc-
cession. For this is often the meaning of everlasting
and forever. See Ex. 21 : 6. The servant was to
serve his master forever, which meant as long as he
lived. The priesthood of Christ will remain with
him only, but it will also end. His priestly robes
will he changed for " the garments of vengeance."
Isa. 59 : 17. Then he will come to take vengeance
30
LETTER TO THE HEBREWS.
on his foes.
2
Thess.
I
: 6-8. The day of salvation,
during which he pleads for man, will be succeeded
by the great day of the wrath of the Lamb. Rev.
6 : 16, 17.
I_Ar..a
'S'S'(_3N
-
NOVEMBER 3C, 1889.
HEBREWS 5 : 8; 6 :8.
I. WHY can priests from among men be com-
passionate ?
2.
Was Jesus a priest of that class? Heb.
2
:17.
3.
As the Son of God, was he subject to suf-
fering and temptation? Heb. 5 :'8. See chap.2:18;
4:85.
4.
What did he learn by suffering ? Heb. 5: 8.
5.
In what sense did he learn obedience by
suffering?
Ans.—By
experience he learned to
take part with those for whom he acts as priest ; to
sympathize with them in their efforts to serve the
will of God.
6.
Being made perfect what did he become?
Verse 9.
7.
By whom was he called a high priest after
the order of Melchizedek? Verse io; also verse 5.
8.
Was Melchizedek called a high priest?
Gen. 14:18.
9.
What does Paul say of Melchizedek? Heb.
5:''.
1o. Why were the things of which he
was
speaking difficult to utter? See note,
LETTER TO THE HEBREWS.
31
t. What is meant by the expression, " When
for the time ?" Verse
12.
Ans.—They
were not
new converts. For a long time they had known
the truth, so that they ought to have been able to
teach but had been negligent of their privileges.
This made it difficult to expound deep truths to
them.
12.
Of what had they need? Verse
12.
13.
What is meant by the first principles of the
oracles of God?—/b.
Ans.—The
context shows
that he referred to the primary truths of Christian
life and doctrine.
14.
What does he exhort or incite them to do?
Heb. 6:1,
2.
15.
What is meant by leaving the principles of
the doctrine of Christ? Ans.—The word ren-
dered principles means beginning. Not that they
should neglect the primary truths of Christianity,
but progress to greater knowledge and piety.
16.
What were the principles, or first truths, to
which he referred? Verses 1,
2.
See note.
17.
What are we to understand by eternal
judgment? Verse
2.
See note.
18.
How is the foundation for repentance laid
again by Christians
?—/b. .Ans.—By
backsliding.
See Rev. 2: 5: " Remember therefore from whence
thou art fallen, and repent, and do the first
works." They had to begin again, at the very be-
ginning.
19.
What is said of •those who were once en-
lightened, and fall away? Heb. 6:4-6.
20.
What does the description of their attain-
ments here indicate ? See note.
32
LETTER TO THE HEBREWS.
21.
How is the Son of God treated by an
apostate from the truth? Verse 6.
22.
Is not a person deeply guilty who treats
thus the Saviour, who has loved him, and given
him grace from the throne of Heaven ?
23.
What lesson is taught in verse 7 ?
Ans.—
It is encouragement to the brethren to persevere in
the way of right.
24.
And what in verse 8?
Ans.—It
is a sol-
emn warning against slighting the grace and bless-
ing of Heaven.
NOTES.
SOME judicious critics do not refer this expres-
sion in Heb. 5: r i to Melchizedek, but render it
thus: " Concerning which we have many things to
say," and refer it to the subject of the Melchizedek
priesthood. It is not true, as sometimes supposed,
that Paul could not or did not say what he desired,
for his comments on the Melchizedek priesthood
are very clear and complete. Nor did he say that
the things of which he was speaking were difficult
to express, as our translation, hard to be uttered,"
would indicate. The meaning is, as the original
shows, that those things were hard to be explained
to them, seeing they were dull of hearing; not well
instructed in the faith they professed. The follow-
ing verses, even to chap. 6:9, are all constructed
on this fact. He had strong meat to give them,
while they had only the capacity of children to re-
ceive it. Their dullness of hearing not only made
it difficult for him to give them the instruction he
desired to give, but their failure to make progress
in Christian life and doctrine, was likely to en-
danger their salvation, unless they would change
their course and go "on unto perfection." The
LETTER TO THE HEBREWS.
33
human mind, as the earth which was once culti-
vated and watered by rains from heaven, does not
stand idle. If it is not made to produce desirable
fruits, it will soon grow up to thorns and briers.
This is a most important passage for every Chris-
tian to consider.
" Seeing ye are dull of hearing " does not ex-
press the sense of the original, which says, " ye
are become dull of hearing." And this indicates
that they had been in a better state; a state where
they could better appreciate the truth. This as-
sertion of their backslidden condition adds greatly
to the force of the admonitions following. It is a
fact, worthy of careful consideration, that luke-
warm professors, neither cold nor hot, are the
most difficult of all men to arouse to a true sense
of their condition. The conscience of the infidel,
the openly profane, may be touched and aroused,
but lukewarm Christians are so stupefied by self-
complacency, so satisfied with themselves, that
they are exceedingly difficult to reach. See Rev.
3:14-18.
There is no mention in the Scriptures that Mel-
chizedek was a high priest. We have no reason
to believe that such a distinction- could have been
known in his time. As will be seen in
.
the prog-
ress of this argument, neither Melchizedek nor
Aaron was a complete type of Christ. It took
both together to present all the essential truths of
the gospel in the priesthood of Christ. He was of
the order of Melchizedek, but he was also the anti-
type of Aaron (Heb. 8:1-5), and fills the office of
high priest, as the high priest alone made the great
atonement.
THE apostle enumerates a few points of doctrine,
which, in the light of the Scriptures, are so plain
that every no lice in the faith was supposed to un-
derstand. But one expression, " the doctrine of
34
LETTER TO
THE HEBREWS.
baptisms," has been the occasion of much trouble
to commentators. Some have inferred that he re-
ferred to the difference between the baptisms of the
Jews and Christian baptism. But the Jewish bap-
tisms certainly could find no place in this connec-
tion. The following remarks by Professor Stuart
are worthy of notice:—
" Another explanation is, that
bafilisnion
does
not differ in any important respect from
bapismou."
He then gives a number of instances, on different
subjects, where the plural is used in the sense of
the singular, and continues:—
" Storr supposes
baplismOn
to be used here in a
kind of distributive sense, as the Hebrew plural
often is, so that the sentiment is, ' the doctrine
that every believer must be baptized.' But how-
ever this may be, no great stress can be laid upon
the use of the plural. Accordingly, the Syriac ver-
sion has the singular here. In regard to the doc-
trine of baptism being an elementary doctrine, there
can be no difficulty. The rite itself was an initia-
tory one, for all who professed to be Christians."
It is of course admitted that elementary truths,
lying at the very beginning of Christian faith and
life, should be, and of necessity are, plain truths. It
is a great pity that party interests have been per-
mitted to obscure the doctrine of baptism, and
make it a question for the schools, to be under-
stood and made known by those only who 'are
versed in theology and languages. If left to the
words of the Saviour and his apostles, a few texts
would settle the question with every earnest soul
who is honestly and candidly seeking to follow the
Saviour in his example and precept.
WE are not to suppose that eternal judgment
means,
eternally judging
or
eternally being judged.
LETTER TO THE HEBREWS.
35
It means a judgment the decisions of which are
final; its consequences are eternal. On this form
of expression, the Critical Greek Lexicon of Bull-
inger has the following just remarks on " eternal
punishment " (Matt. 25: 46):—
" The nature of which must be looked for in
other parts of the Scriptures as being there clearly
defined as a result and not a process. Eternal pun-
ishment is an expression analogous to eternal judg-
ment in Heb. 6: 2 (not judging); eternal redemp-
tion, Heb. 9: 12 (not redeeming); eternal salvation,
Heb. 5: 9 (not saving); i. e., the eternal effect of
an act. "
0
It is an awful thought that very soon that decis-
ion, that can never be reversed or modified, will
be made.
THE apostle's description of graces and attain-
ments (Heb. 6: 4, 5) applies to those who have en-
joyed no small degree of gospel blessings. And
on this subject there is great liability to misjudge.
When we see one whose attainments in the divine
life are considered high, who is esteemed especially
rich in grace, it is quite common to think that his
title is "clear to mansions in the skies." But great
graces bring great responsibilities; and responsibil-
ities are always accompanied by corresponding
dangers. True graces, gifts of the Spirit, are not
merits of the individual possessing them; they are
favors by the free grace of Him who sits on the
throne of grace. If these favors are abused, the
'recipient is more guilty than he who has never been
thus blest. And, of course, the greater the gift,
the greater the guilt in its abuse. Compare with
Heb. 6:4-6; 2,Peter
2:21;
Heb. to: 26-29.
LETTER TO THE HEBREWS.
37
i6. How, then, did he obtain the promise ?
Ans.—After his long and patient waiting, he re-
ceived the son in whom the promise was to be ful-
filled. His faith embraced the promise in its full-
ness.
17. By whom do men swear? Verse 16.
i8. Why did God swear by himself? Verse 13.
19.
Would an oath by an inferior object be sol-
emn, and expressive of obligation ?
20.
Of what is God willing that we should have
full proof? Verse-17. Compare Mal.
21.
Who proved the Lord, and were still unbe-
lieving? Heb. 3:9, II,, 19.
22.
Have we not reason to believe that many are
doing the same thing even in this clay?
23.
What two immutable things are referred to
in Heb. 6 : 18 ?
24.
To whom is this intended to give assurance ?
Verse 17.
25.
Who have the privilege of laying hold of it ?
Verse 18.
26.
Of what do we lay hold
See note.
27.
Where is this hope set? Verse 18.
28.
Does hope ever look back to the past? See
Rom. 8: 24.
NOTES.
HEB. 6:14 is an intensive form of expression not
uncommon in the Hebrew. It denotes certainty.
Two instances are found in Genesis 2. Verse 16
reads: " Of every tree of the garden eating thou
shalt eat." It is translated, Thou mayest freely
eat." Verse 17 reads: "In the day that thou eat-
38
LETTER TO THE HEBREWS.
est thereof dying thou shalt die." Rendered,
" Thou shalt surely die." These translations are
literally correct, the words freely and surely repre-
senting the certainty contained in the form of the
original. Again in Ex. 3: 7 the Lord said, " See-
ing I have seen the affliction of my people." Ste-
phen, quoting this (Acts 7: 34), expressed the in-
tensive of the original by a repetition: " I have
seen, I have seen the affliction of my people."
And indeed duplication is another method of ex-
pressing intensiveness in the Hebrew, as "good
good," for very good. Our version very correctly
translates Ex. I:7, " I have surely seen."
As faith rests only on the word of God (Rom.
to: 17), so hope rests only on the promise of God.
Where God has not spoken there can be no faith.
There may be opinion, or conjecture, or strong
feeling, and even much confidence, but no faith.
So where there is no promise of God there may
be feeling, and strong self-confidence, but no true
hope. And a promise fulfilled is no longer a prom-
ise—it is a matter of the past. Hope can no
longer rest upon it, " for hope that is seen is not
hope." Once received, it is no longer hoped for.
Losing sight of this evident truth many have been
led to indulge false hopes. They will profess to
hope in God, while there is not a promise within
their reach. For all the promises of God rest on
conditions, and if we neglect the conditions, we
cannot rightfully claim the promises. Claiming.
God's promises without fulfilling their conditions
is not an indication of faith but of presumption.
But if indeed we have fled for refuge to Christ, and
have laid hold upon the hope set before us, what a
strong consolation we have in the sure promise of
LETTER TO THE HEBREWS
39
God confirmed by his oath, brought near by the
blood and intercession of our high priest in the
heavens!
LESSON XII.
DECEMBER 14, 1889.
HEBREWS 6: ig to 7: 3.
1.
ON
what does our hope rest ?
2.
What does a true hope afford ?
3.
What is our hope called? Heb. 6:19.
4.
What is said in the Scriptures of the hope of
the hypocrite? Job 8: 13, 14.
5.
Is there any likeness between an anchor and
a spider's web?
6.
How many hopes are recognized in the Bi-
ble ? Eph. 4:4.
7.
What is the condition of those who have not
obtained an interest in the promises of God? Eph.
2: 12; I
Thess.
4:13.
8.
What is the nature of a true hope ? Heb.
6:19.
9.
To where does our hope point us, or reach ?
—lb.
to. Who has entered within the veil for us?
Verse 2o.
I
1. In what scripture may we learn concerning
the veil ? Ex. 26:31-33.
12.
Was there more than one veil to the sanctu-
ary ? Heb. 9:3.
13.
Were the two veils alike ? Compare Ex. 26:
31 and 36.
40
LETTER TO THE HEBREWS.
14.
What was their use ? Ex. 26: 33, 36.
15.
To which veil does Heb. 6:19 refer ? See
note.
16.
Whose office was it to go into the sanctuary?
Ans.—The priest's. Ex. 28:43; Num. 8:1, 7.
17.
Who had a special commission for the work
of the sanctuary?
Ans.—The
high priest?
18.
Who was Melchizedek ? Heb. 7:1.
19.
What is said of him in the Scriptures ? Gen.
14:18-2o.
20.
Do we learn anything more of him in the
Old Testament ?
21.
What did Abraham give to him ? Heb. 7:
2;
Gen. 14:20.
22.
Can you tell how Abraham learned about
the duty to pay tithes ?
23.
What is the meaning of the name Melchize-
dek? Heb. 7:2. See note.
24.
What is said of his parentage, or descent ?
Verse 3. Revised Version.
25.
In his priesthood, whom was he like in these
respects
?-16.
See note.
NOTES.
IT is not possible within the space of a Sabbath-
school lesson to give a full description of the work
of the priest in the sanctuary. Every day in the
year the priests ministered in the holy place, or the
first room of the sanctuary. Ex. 27:20,
21; 30:1,
7, 8; Heb. 9:6. The tenth day of the seventh
month was the day of atonement, on which the
high priest went alone into the most holy place,
and sprinkled blood upon the mercy-seat, over the
LETTER TO THE HEBREWS.
41
ark which contained the law of God. Ex. 16. By
this act he cleansed the sanctuary from all the defile-
ment of sin. This was a type of the day of Judg-
ment. Our Lord ascended on high in the year A.
D. 31. He said to his disciples, " I will pray the Fa-
ther, and he shall give you another Comforter."
John 14: 16. And, " If I go not away, the Com-
forter will not come unto you." John 6 : 7. Within
ten days after his ascension to his Father, his
priesthood in the sanctuary in the heavens (Heb.
8:1, 2) begun, for on the day of Pentecost his
prayer was answered, and the Comforter came.
Acts 2. This was the beginning of his priesthood,
and he was then of course officiating in the holy,
or the first of the two holy places. It is not until
the seventh trumpet sounds, which is near the close
of this dispensation, that the temple in heaven is
opened where the ark of the testament is seen.
Rev. r r :14-19. This is the most holy, within the
second veil. Now, as Paul wrote the letter to the
Hebrews in A. D. 64, but a little more than thirty
years after the beginning of Christ's priesthood, the
veil within which he then entered must have been
the first.
PAUL says of the name Melchizedek, that it is
"by interpretation, king of righteousness." It is
compounded of two Hebrew words,
melek,
king,
and
tzedek,
righteousness. Most Hebrew proper
names were thus significant. As Salem means
peace, king of Salem is, also, king of peace. In
both these names Melchizedek fitly represented the
Son of God, who is truly the king of righteousness
and the king of peace. It is on the throne of grace
that he is our peace. Eph.2:14; Zech. 6:12, 13.
HEB. 7: 2, 3 contains some of the most signif-
icant and interesting of all the statements of this
42
LETTER TO THE HEBREWS.
wonderful argument. All that is known of Mel-
chizedek is contained in Gen. 14: 18-20, and in
these two verses in Hebrews 7.
The truth is, that if we could ascertain his gene-
alogy, all the force of Paul's reasoning would be
lost, and he would no longer serve as the type of
the priesthood of Christ. For it is the evident in-
tention of the record to give Melchizedek as the
type of Christ, in whose priesthood no genealogy
or succession can be reckoned. Christ has indeed
a genealogy, but that serves solely to prove his
heirship to the throne of David, and does not refer
at all to his position as a high priest on the throne
of his Father in Heaven. This will be seen with
more and more clearness though all this chapter.
The original Greek says he was
agenealogeelos,
literally, without genealogy. Authorities to al-
most any extent may be quoted to show that the
method of expression used in Heb. 7:3 was com-
mon among the Hebrews where no genealogical
record was preserved.
LESSON XII.
DECEMBER 21, 1889.
HEBREWS 7:4-14.
I. UNTO
whom was Melchizedek like in his
priesthood ?
2.
Will Christ have any successor in his priestly
office ? See Heb. 5:6.
3.
How was the greatness of Melchizedek
proved? Heb. 7: 4.
4.
Who took tithes in the Mosaic dispensation ?
Verse 5.
LETTER TO THE HEBREWS.
43
5.
From whom did the priests descend?-16.
6.
Who confers a blessing, the less or the
greater ? Verse 7.
7.
Who conferred the blessing according to
Gen. 14:19, zo?
8.
Who then was accounted the greater?
See note.
9.
What is the intention• of the entire argument
in Heb. 7: 4-to ?
Ans.—To
magnify the order of
priesthood after which Christ was called.
To. If perfection had been by the Levitical priest-
hood, would any other order have been required?
Verse
it. When was the change made from the Aaronic
to the Melchizedek priesthood ? Verse
12.
See
Col.
2
:14; also note on chap. 6:
20,
on the be-
ginnning of the priesthood of Christ.
I
2.
What else had to be changed on the change
of the priesthood ? Heb. 7:I
2.
13.
Does the law of ten commandments say any-
thing about the priesthood ?
14.
Would the ten commandments, or any one
of them, need to be changed on the change of the
priesthood ?
15.
Was there any law concerning the priest-
hood ? Ex. 28:1; 40: 13.
16.
What would have been the consequence if
any but the sons of Aaron had tried to act as priest?
Num. 3: to.
17.
Did anyone not a Levite .try to act as
priest? 2 Chron. 26: 1, 16-18.
44
LETTER TO THE HEBREWS.
18.
What was the result Of his presumption ?
Verses 19, 2o.
19.
Of what tribe was king Uzziah ?
20.
Of what tribe was our Lord Jesus Christ?
Heb. 7:14.
21.
If the priesthood was so strictly given to
Aaron, how could Christ be accepted as priest ?
Verse 12.
22.
If that law (Num 3: to, etc.) confining the
priesthood to Aaron and his sons, had continued
in force, could Christ have acted as priest? -
23.
What law, then, had to be changed in order
to have a change of priesthood ?
24.
Was there ever a priest before Christ of the
tribe of Judah? Heb. 7:13, 14.
NOTE.
WE are led, by all the Scriptures, to believe that
Melchizedek was greater than Abraham only in
respect to his position or office as priest-king.
Abraham was not a king; he was only a stranger
and pilgrim in the land. The priesthood of Mel-
chizedek and of Aaron were both typical of that of
Christ; but as a type the former stood highest, be-
cause Aaron had no kingship connected with his
priesthood. It is this fact that gives the priest-
hood of Melchizedek superiority over that of Aaron.
Inasmuch as Aaron had no kingship, were it not
for Melchizedek we should have but a limited and
very imperfect type of the priesthood of Christ. In
other respects, Abraham doubtless was not inferior
to Melchizedek.
LETTER TO THE HEBREWS.
45
LESSON VIII.
DECEMBER 28, 1889.
HEBREWS 7:15-26.
i. To whom was the priesthood given in the
law of Moses?
2.
How strict was the law on this subject?
3.
How, then, could Christ become a priest?
4.
How were the first priests said to be made?
Heb. 7:
16
.
5.
What is meant by a carnal commandment?
See notes.
6.
How was Christ made a priest
?—Ib.
7.
Why was the former commandment dis-
annulled ? Verse
8.
Why was it unprofitable ? Verse 19, first
part.
9.
What was brought in when that was dis-
annulled ? Verse 19. See note.
io. How did the. Father declare the priesthood
of his Son? Verses
20, 21.
1. What did this indicate? Ans.—The oath
of God, from which he would not turn, indicated
the honor and dignity of the priesthood of Christ,
to show which is, indeed, the object of this entire
chapter.
12.
Of what did he become surety? Verse
22.
13.
What is meant by his becoming surety of a
covenant ? See note.
14.
Why were there many priests under the
old covenant? Verse 23.
46
LETTER TO THE HEBREWS.
15.
Why is the priesthood of Christ perpetual?
Verse 24. Perpetual, not transferred from one to
another, gives a better idea of the fact stated than
the word unchangeable.
16.
What further assurance does .this give to
us ? Verse 25. See note.
17.
How is it that such a high priest became us?
Verse , 26. This means that he is a high priest
in every way suited or fitted to our wants. The
Aaronic priests could not meet our necessities—
could not take away sin.
i8. What is the character of our high priest?
—lb.
19. Did any of the Levitical priests resemble
him in this respect? Ans.—The laws concerning
the purity, in both person and character, of the
high priest, were very strict. But no man ever
bore the character here described.
zo. What is meant by his being higher than
the heavens ? See Eph.
I
: i8, 22; I Peter 3:22.
NOTES.
CARNAL
means fleshly; a carnal commandment
means a commandment pertaining to the flesh.
Carnal does not always nor necessarily mean sin-
ful or evil. The Levitical system was not spiritual;
perfection was not by nor in it. The word seems
here to have reference to the frailty and mutability
of mortal priests. This is rendered quite certain
by the contrast: They were made priests by a car-
nal commandment; he after the power of an end-
less life.
LETTER TO THE HEBREWS.
47
OF
course the commandment that is disannulled
is the same as the law of Heb. 7:
12.
There was a
disannulling of the entire ecclesiastical law of that
dispensation, of which the priesthood was the
center. Verse
19
is obscured by the common ren-
dering. The first clause should certainly be in pa-
rentheses. " For there was verily a disannulling
of the preceding commandment, for the weakness
and unprofitableness thereof (for the law made noth-
ing perfect), but [there was] the bringing in of a
better hope by which we draw nigh unto God."
The actual contrast in the passage is destroyed by
the introduction of the word " did," in our version.
There was a disannulling of the one and there was a
bringing in of the other. The first made nothing
perfect—by the second we draw nigh unto God.
The first had to be taken away, that the second
might have place. There is a force to the expres-
sion "by which we draw nigh unto God," that is•
generally overlooked. Thus it is said that Moses
drew nigh unto God, while the people stood afar off.
Ex.
20: 2 I ; 24: I.
And so the priests drew nigh unto
God in his sanctuary, even into his presence, but
it was death to the people to come near. But un-
der the intercession of our high priest we are all
said to draw nigh unto God. See the same con-
trast presented in
2
Cor. 3:
12-18.
What gracious
privileges are conferred through the gospel of
Christ.
BECOMING the surety of the covenant is a strange
expression; such an idea is nowhere else found in
the Scriptures. Jesus is not only the mediator of
the better covenant, but he becomes surety—he
seems to assume the responsibility of seeing that
the object of the covenant shall be accomplished.
This is an additional assurance to those who place
48
LETTER TO THE HEBREWS.
their cases in his hands. But in this word, or in
this transaction, there is no room given for pre-
sumption. It may not be said, I will do nothing,
or, I have nothing to do; Jesus is my surety, and
he will do all in my behalf. In any transaction no
one would become surety for another who made no
effort to be just: The first covenant had no surety,
for the priests could not insure perfection, either in
obedience, or by virtue of their offerings. How
great reason have we to be thankful, for, with such
a high priest as we have, there can be no failure in
this covenant, unless it be through our own neglect
or willfulness.
BECAUSE Christ has unending life and a perpetual
priesthood, he is able to save completely—to the
uttermost—them that come to him. No case can
be forgotten or neglected in the transfer of office
from one to another, or by reason of the infirmity
and inefficiency of the advocate. Everything con-
nected with his priesthood is calculated to give en-
couragement and assurance to those who put their
trust in him.
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